Bible Commentaries

How greatly I strive (ηλικον αγωνα εχω — hēlikon agōna echō). Literally, “how great a contest I am having.” The old adjectival relative ηλικος — hēlikos (like Latin quantus) is used for age or size in N.T. only here and James 3:5 (twice, how great, how small). It is an inward contest of anxiety like the μεριμνα — merimna for all the churches (2 Corinthians 11:28). Αγωνα — Agōna carries on the metaphor of αγωνιζομενος — agōnizomenos in Colossians 1:29.

For them at Laodicea (των εν Λαοδικιαι — tōn en Laodikiāi).

Supply υπερ — huper as with υπερ υμων — huper humōn Paul‘s concern extended beyond Colossae to Laodicea (Colossians 4:16) and to Hierapolis (Colossians 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Revelation 3:14.

For as many as have not seen my face (οσοι ουχ εορακαν το προσωπον μου — hosoi ouch heorakan to prosōpon mou). The phrase undoubtedly includes Hierapolis (Colossians 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul‘s face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to οσοι — hosoi is not expressed and it would be τουτων — toutōn after υπερ — huper The form εορακαν — heorakan (perfect active indicative of οραω — horaō instead of the usual εωρακασιν — heōrakasin has two peculiarities ο — o in Paul‘s Epistles (1 Corinthians 9:1) instead of ω — ō (see note on John 1:18 for εωρακεν — heōraken) and αν — ̇an by analogy in place of ασιν — ̇asin which short form is common in the papyri. See note on Luke 9:36 εωρακαν — heōrakan f0).

May be comforted (παρακλητωσιν — paraklēthōsin). First aorist passive subjunctive of παρακαλεω — parakaleō (for which see note on 2 Corinthians 1:3-7) in final clause with ινα — hina

Being knit together (συνβιβαστεντες — sunbibasthentes). First aorist passive participle of συνβιβαζω — sunbibazō old verb, causal of βαινω — bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος — sundesmos (Colossians 3:14) that binds all together.

Unto all riches (εις παν πλουτος — eis pan ploutos). Probably some distinction intended between εν — en (in love as the sphere) and εις — eis (unto as the goal).

Of the full assurance of understanding (της πληροποριας της συνεσεως — tēs plērophorias tēs suneseōs). On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers.

That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge).

The mystery of God, even Christ (του μυστηριου του τεου Χριστου — tou mustēriou tou theouεπιγνωσιν — Christou). The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity.

In whom (εν ωι — en hōi). This locative form can refer to μυστηριου — mustēriou or to Χριστου — Christou It really makes no difference in sense since Christ is the mystery of God.

All the treasures of wisdom and knowledge (παντες οι τησαυροι της σοπιας και γνωσεως — pantes hoi thēsauroi tēs sophias kai gnōseōs). See note on Matthew 2:11 and note on Matthew 6:19 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (αποκρυποι — apokruphoi old adjective from αποκρυπτω — apokruptō to hide away, Mark 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery.

This I say (τουτο λεγω — touto legō). Paul explains why he has made this great claim for Christ at this point in his discussion.

May delude (παραλογιζηται — paralogizētai). Present middle subjunctive of παραλογιζομαι — paralogizomai old verb, only here in N.T., from παρα — para and λογιζομαι — logizomai to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus).

With persuasiveness of speech (εν πιτανολογιαι — en pithanologiāi). Rare word (Plato) from πιτανος — pithanos and λογος — logos speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in 1 Corinthians 2:4 (ουκ εν πιτοις σοπιας λογοις — ouk en pithois sophias logois) where he uses the very adjective πιτος — pithos (persuasive) of which πιτανος — pithanos (both from πειτω — peithō) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible.

Though (ει και — ei kai). Not και ει — kai ei (even if).

Yet (αλλα — alla). Common use of αλλα — alla in the apodosis (conclusion) of a conditional or concessive sentence.

Your order (την ταχιν — tēn taxin). The military line (from τασσω — tassō), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line.

Steadfastness (στερεωμα — stereōma). From στερεοω — stereoō (from στερεος — stereos) to make steady, and probably the same military metaphor as in ταχιν — taxin just before. The solid part of the line which can and does stand the attack of the Gnostics. See note on Acts 16:5 where the verb στερεοω — stereoō is used with πιστις — pistis and 1 Peter 5:9 where the adjective στερεος — stereos is so used. In 2 Thessalonians 3:6, 2 Thessalonians 3:8, 2 Thessalonians 3:11 Paul speaks of his own ταχις — taxis (orderly conduct).

As therefore ye received (ως ουν παρελαβετε — hōs oun parelabete). Second aorist active indicative of παραλαμβανω — paralambanō in same sense as in 1 Thessalonians 4:1; Philemon 4:9 (both μαντανω — manthanō and παραλαμβανω — paralambanō) that is like μαντανω — manthanō to learn (Colossians 1:7), from Epaphras and others.

Christ Jesus the Lord (τον Χριστον Ιησουν τον Κυριον — ton Christon Iēsoun ton Kurion). This peculiar phrase occurs nowhere else by Paul. We have often ο Χριστος — ho Christos (the Christ or Messiah) as in Philemon 1:15, Ιησους Χριστος — Iēsous Christos (Jesus Christ), Χριστος Ιησους — Christos Iēsous (Christ Jesus), ο Κυριος Ιησους — ho Kurios Iēsous (the Lord Jesus, very often), but nowhere else ο Χριστος Ιησους — ho Christos Iēsous and Ιησους ο Κυριος — Iēsous ho Kurios Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). “As therefore ye received the Christ (the Messiah), Jesus the Lord.” Ye were taught right.

Walk in him (εν αυτωι περιπατειτε — en autōi peripateite). “Go on walking in him” (present active indicative of περιπατεω — peripateō). Stick to your first lessons in Christ.

Rooted (ερριζωμενοι — errizōmenoi). Perfect passive participle of old verb ριζοω — rizoō from ριζα — riza root. In N.T. only here and Ephesians 3:17. Paul changes the figure from walk to growing tree.

Builded up in him (εποικοδομουμενοι εν αυτωι — epoikodomoumenoi en autōi). Present passive participle (rooted to stay so) of εποικοδομεω — epoikodomeō old verb, to build upon as in 1 Corinthians 3:10, 1 Corinthians 3:12. The metaphor is changed again to a building as continually going up (present tense).

Stablished (βεβαιουμενοι — bebaioumenoi). Present passive participle of βεβαιοω — bebaioō old verb from βεβαιος — bebaios (from βαινω βαιω — bainōτηι πιστει — baiō), to make firm or stable.

In your faith (κατως εδιδαχτητε — tēi pistei). Locative case, though the instrumental case, by your faith, makes good sense also.

Even as ye were taught (διδασκω — kathōs edidachthēte). First aorist passive indicative of παρελαβετε — didaskō an allusion to εματετε — parelabete in Colossians 2:6 and to εν ευχαριστιαι — emathete in Colossians 1:7.

In thanksgiving (en eucharistiāi). Hence they had no occasion to yield to the blandishments of the Gnostic teachers.

Take heed (βλεπετε — blepete). Present active imperative second person plural of βλεπω — blepō common verb for warning like our “look out,” “beware,” “see to it.”

Lest there shall be any one (μη τις εσται — mē tis estai). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6.

That maketh spoil of you (ο συλαγωγων — ho sulagōgōn). Articular present active participle of συλαγωγεω — sulagōgeō late and rare (found here first) verb (from συλη — sulē booty, and αγω — agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray.

Through his philosophy (δια της πιλοσοπιας — dia tēs philosophias). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos (πιλοσ σοπος — philosπσευδωνυμος γνωσις — sophos one devoted to the pursuit of wisdom) and in N.T. only in Acts 17:18. Paul does not condemn knowledge and wisdom (see Colossians 2:2), but only this false philosophy, “knowledge falsely named” (και κενης απατης — pseudōnumos gnōsis 1 Timothy 6:20), and explained here by the next words.

And vain deceit (παραδοσιν — kai kenēs apatēs). Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics.

Tradition (παραδιδωμι — paradosin). Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics.

Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life.

And not after Christ (kai ou kata Christon). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

For in him dwelleth all the fulness of the Godhead bodily (οτι εν αυτωι κατοικει παν το πληρωμα της τεοτητος σωματικως — hoti en autōi katoikei pān to plērōma tēs theotētos sōmatikōs). In this sentence, given as the reason (οτι — hoti because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very εσσενχε — essence of God, from τεοσ δειτας — theosτειοτες — deitas) and not to be confused with τειος — theiotes in Romans 1:20 (from τειοτης — theios the quality of God, divinitas), here only in N.T. as Τειοτης — theiotēs only in Romans 1:20. The distinction is observed in Lucian and Plutarch. πληρωμα — Theiotēs occurs in the papyri and inscriptions. Paul here asserts that “all the σωματικως — plērōma of the Godhead,” not just certain aspects, dwells in Christ and in bodily form (τωι σωματι της δοχης — sōmatikōs late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Philemon 2:9-11), “the body of his glory” (tōi sōmati tēs doxēs). The fulness of the God-head was in Christ before the Incarnation (John 1:1, John 1:18; Philemon 2:6), during the Incarnation (John 1:14, John 1:18; 1 John 1:1-3). It was the Son of God who came in the likeness of men (Philemon 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

Ye are made full (εστε πεπληρωμενοι — este peplērōmenoi). Periphrastic perfect passive indicative of πληροω — plēroō but only one predicate, not two. Christ is our fulness of which we all partake (John 1:16; Ephesians 1:23) and our goal is to be made full of God in Christ (Ephesians 3:19). “In Christ they find the satisfaction of every spiritual want” (Peake).

The head (η καπαλη — hē kaphalē). There is no other place for Christ. He is first (Colossians 1:18) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.

Ye were also circumcised (και περιετμητητε — kai perietmēthēte). First aorist passive indicative of περιτεμνω — peritemnō to circumcise. But used here as a metaphor in a spiritual sense as in Romans 2:29 “the circumcision of the heart.”

Not made with hands (αχειροποιητωι — acheiropoiētōi). This late and rare negative compound verbal occurs only in the N.T. (Mark 14:58; 2 Corinthians 5:1; Colossians 2:11) by merely adding α — a privative to the old verbal χειροποιητος — cheiropoiētos (Acts 7:48; Ephesians 2:11), possibly first in Mark 14:58 where both words occur concerning the temple. In 2 Corinthians 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine.

In the putting off (εν τηι απεκδυσει — en tēi apekdusei). As if an old garment (the fleshly body). From απεκδυομαι — apekduomai (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (απο εκ — apoτου Χριστου — ek), “a resource available for and generally used by any real thinker writing Greek” (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it.

Of Christ (tou Christou). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

Having been buried with him in baptism (συνταπεντες αυτωι εν τωι βαπτισματι — suntaphentes autōi en tōi baptismati). Second aorist passive participle of συνταπτω — sunthaptō old word, in N.T. only here and Romans 6:4, followed by associative instrumental case (αυτωι — autōi). Thayer‘s Lexicon says: “For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins.” Yes, and for all future sins also. This word gives Paul‘s vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition “wherein ye were also raised with him” (εν ωι και συνηγερτητε — en hōi kai sunēgerthēte). “In which baptism” (βαπτισματι — baptismati he means). First aorist passive indicative of συνεγειρω — sunegeirō late and rare verb (Plutarch for waking up together), in lxx, in N.T. only in Colossians 2:12; Colossians 3:1; Ephesians 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ‘s own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham‘s faith (Romans 4:10-12). Cf. Galatians 3:27. Baptism gives a picture of the change already wrought in the heart “through faith” (δια της πιστεως — dia tēs pisteōs).

In the working of God (της ενεργειας του τεου — tēs energeias tou theou). Objective genitive after πιστεως — pisteōs See note on Colossians 1:29 for ενεργεια — energeia God had power to raise Christ from the dead (του εγειραντος — tou egeirantos first aorist active participle of εγειρω — egeirō the fact here stated) and he has power (energy) to give us new life in Christ by faith.

And you (και υμας — kai humas). Emphatic position, object of the verb συνεζωοποιησεν — sunezōopoiēsen (did he quicken) and repeated (second υμας — humās). You Gentiles as he explains.

Being dead through your trespasses (νεκρους οντας τοις παραπτωμασιν — nekrous ontas tois paraptōmasin). Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν — en but even so παραπτωμασιν — paraptōmasin (from παραπιπτω — parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also.

And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων — kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense.

Did he quicken together with him (συνεζωοποιησεν συν αυτωι — sunezōopoiēsen sun autōi). First aorist active indicative of the double compound verb συνζωοποιεω — sunzōopoieō to make alive (ζωοσ ποιεω — zōosσυν — poieō) with (αυτωι — sun repeated also with τεος — autōi associative instrumental), found only here and in Ephesians 2:5, apparently coined by Paul for this passage. Probably συν αυτωι — theos (God) is the subject because expressly so stated in Ephesians 2:4. and because demanded by ηρκεν — sun autōi here referring to Christ. This can be true even if Christ be the subject of χαρισαμενος ημιν — ērken in Colossians 2:14.

Having forgiven us (χαριζομαι — charisamenos hēmin). First aorist middle participle of χαρις — charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent.

Having blotted out (εχαλειπσας — exaleipsas). And so “cancelled.” First aorist active participle of old verb εχαλειπω — exaleiphō to rub out, wipe off, erase. In N.T. only in Acts 3:19 (lxx); Revelation 3:5; Colossians 2:14. Here the word explains χαρισαμενος — charisamenos and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C).

The bond written in ordinances that was against us (το κατ ημων χειρογραπον τοις δογμασιν — to kath' hēmōn cheirographon tois dogmasin). The late compound χειρογραπον — cheirographon (χειρ — cheir hand, γραπω — graphō) is very common in the papyri for a certificate of debt or bond, many of the original χειρογραπα — cheirographa (handwriting, “chirography”). See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Philemon 1:18.: “I Paul have written it with mine own hand, I will repay it.” Many of the papyri examples have been “crossed out” thus X as we do today and so cancelled. One decree is described as “neither washed out nor written over” (Milligan, N. T. Documents, p. 16). Undoubtedly “the handwriting in decrees” (δογμασιν — dogmasin the Mosaic law, Ephesians 2:15) was against the Jews (Exodus 24:3; Deuteronomy 27:14-26) for they accepted it, but the Gentiles also gave moral assent to God‘s law written in their hearts (Romans 2:14.). So Paul says “against us” (κατ ημων — kath' hēmōn) and adds “which was contrary to us” (ο ην υπεναντιον ημιν — ho ēn hupenantion hēmin) because we (neither Jew nor Gentile) could not keep it. υπεναντιος — Hupenantios is an old double compound adjective (υπο εν αντιος — hupoχειρογραπον — enκαι ηρκεν εκ του μεσου — antios) set over against, only here in N.T. except Hebrews 10:27 when it is used as a substantive. It is striking that Paul has connected the common word αιρω — cheirographon for bond or debt with the Cross of Christ (Deissmann, Light, etc., p. 332).

And he hath taken it out of the way (αιρων — kai ērken ek tou mesou). Perfect active indicative of ηρκεν — airō old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as “the Lamb of God that bears away (εκ του μεσου — airōn) the sin of the world” (John 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of προσηλωσας αυτο τωι σταυρωι — ērken but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us “out of the midst” (προσηλοω — ek tou mesou). Nailing it to the cross (σταυρωι — prosēlōsas auto tōi staurōi). First aorist active participle of old and common verb σταυρωι — prosēloō to fasten with nails to a thing (with dative staurōi). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi The victim was nailed to the cross as was Christ. “When Christ was crucified, God nailed the Law to His cross” (Peake). Hence the “bond” is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

Having put off from himself (απεκδυσαμενος — apekdusamenos). Only here and Colossians 3:9 and one MS. of Josephus (απεκδυς — apekdus). Both αποδυω — apoduō and εκδυω — ekduō occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by απεκδυσαμενος — apekdusamenos What is meant by “the principalities and the powers” (τας αρχας και τας εχουσιας — tas archas kai tas exousias)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean “despoil” (American Standard Version) rather than “having put off from himself.” In the Cross of Christ God showed his power openly without aid or help of angels.

He made a show of them (εδειγματισεν — edeigmatisen). First aorist active indicative of δειγματιζω — deigmatizō late and rare verb from δειγμα — deigma (Judges 1:7), an example, and so to make an example of. Frequent in the papyri though later than παραδειγματιζω — paradeigmatizō and in N.T. only here and Matthew 1:19 of Joseph‘s conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by “openly” (εν παρρησιαι — en parrēsiāi).

Triumphing over them on it (τριαμβευσας αυτους εν αυτωι — thriambeusas autous en autōi). On the Cross the triumph was won. This late, though common verb in Koiné{[28928]}š writers (εκτριαμβευω — ekthriambeuō in the papyri) occurs only twice in the N.T., once “to lead in triumph” (2 Corinthians 2:14), here to celebrate a triumph (the usual sense). It is derived from τριαμβος — thriambos a hymn sung in festal procession and is kin to the Latin triumphus (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (αυτους — autous masculine regarded as personal agencies). Lightfoot adds, applying τριαμβευσας — thriambeusas to Christ: “The convict‘s gibbet is the victor‘s car.” It is possible, of course, to take αυτωι — autōi as referring to χειρογραπον — cheirographon (bond) or even to Christ.

Let no one judge you (μη τις υμας κρινετω — mē tis humas krinetō). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κρινω — krinō see note on Matthew 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Galatians 4:10. Josephus (Ant. III. 10, 1) expressly explains the “seventh day” as called “sabbata ” (plural form as here, an effort to transliterate the Aramaic sabbathah).

A shadow (σκια — skia). Old word, opposed to substance (σωμα — sōma body). In Hebrews 10:1 σκια — skia is distinguished from εικων — eikōn (picture), but here from σωμα — sōma (body, substance). The σωμα — sōma (body) casts the σκια — skia (shadow) and so belongs to Christ (Χριστου — Christou genitive case).

Rob you of your prize (καταβραβευετω — katabrabeuetō). Late and rare compound (κατα βραβευω — kataβραβευς — brabeuō Colossians 3:15) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke‘s Worterbuch), here only in the N.T. So here it means to decide or give judgment against. The judge at the games is called βραβειον — brabeus and the prize κρινετω — brabeion (1 Corinthians 9:24; Philemon 3:14). It is thus parallel to, but stronger than, τελων εν ταπεινοπροσυνηι — krinetō in Colossians 2:16.

By a voluntary humility (τελω — thelōn en tapeinophrosunēi). Present active participle of τελοντας — thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι — thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια — en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων — ethelothrēskia in Colossians 2:23.

And worshipping of the angels (ταπεινοπροσυνην — kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων — tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ.

Dwelling in the things which he hath seen (εμβατευω — ha heoraken embateuōn). Some MSS. have “not,” but not genuine. This verb εμβατης — embateuō (from κενεμβατευων — embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω — kenembateuōn (a verb that does not exist, though αιωρα — kenembateō does occur) with ενεβατευσεν — aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” (εικηι πυσιουμενος — enebateusen) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who “take their stand on” these imagined revelations in the mysteries.

Vainly puffed up (πυσιοω — eikēi phusioumenos). Present passive participle of πυσα — phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics.

Not holding fast the Head (ου κρατων την κεπαλην — ou kratōn tēn kephalēn). Note negative ου — ou not μη — mē actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (Colossians 1:18) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul‘s Christology.

From whom (εχ ου — ex hou). Masculine ablative rather than εχ ης — ex hēs (κεπαλης — kephalēs) because Christ is the Head. He develops the figure of the body of which Christ is Head (Colossians 1:18, Colossians 1:24).

Being supplied (επιχορηγουμενον — epichorēgoumenon). Present passive participle (continuous action) of επιχορηγεω — epichorēgeō for which interesting verb see already 2 Corinthians 9:10; Galatians 3:5 and further 2 Peter 1:5.

Knit together (συνβιβαζομενον — sunbibazomenon). Present passive participle also (continuous action) of συνβιβαζω — sunbibazō for which see note on Colossians 2:2.

Through the joints (δια των απων — dia tōn haphōn). Late word απη — haphē (from απτω — haptō to fasten together), connections (junctura and nexus in the Vulgate).

And bonds (και συνδεσμων — kai sundesmōn). Old word from συνδεω — sundeō to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head.

Increaseth with the increase of God (αυχει την αυχησιν του τεου — auxei tēn auxēsin tou theou). Cognate accusative (αυχησιν — auxēsin) with the old verb αυχει — auxei f0).

If ye died (ει απετανετε — ei apethanete). Condition of the first class, assumed as true, ει — ei and second aorist active indicative of αποτνησκω — apothnēskō to die. He is alluding to the picture of burial in baptism (Colossians 2:12).

From the rudiments of the world (απο των στοιχειων του κοσμου — apo tōn stoicheiōn tou kosmou). See note on Colossians 2:8.

As though living in the world (ως ζωντες εν κοσμωι — hōs zōntes en kosmōi). Concessive use of the participle with ως — hōs The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah.

Why do ye subject yourselves to ordinances? (τι δογματιζεστε — ti dogmatizesthė). Late and rare verb (three examples in inscriptions and often in lxx) made from δογμα — dogma decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Colossians 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Colossians 2:16.).

Handle not, nor taste, nor touch (μη απσηι μηδε γευσηι μηδε τιγηις — mē hapsēi mēde geusēi mēde thigēis). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul‘s own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with μη — mē a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. απσηι — Hapsēi is aorist middle subjunctive of απτω — haptō to fasten to, middle, to cling to, to handle. Τιγηις — Thigēis is second aorist active subjunctive of τιγγανω — thigganō old verb, to touch, to handle. In N.T. only here and Hebrews 11:28; Hebrews 12:20. Γευσηι — Geusēi is second aorist middle subjunctive of γευω — geuō to give taste of, only middle in N.T. to taste as here.

Are to perish with the using (εστιν εις πτοραν τηι αποχρησει — estin eis phthoran tēi apochrēsei). Literally, “are for perishing in the using.” Πτορα — Phthora (from πτειρω — phtheirō) is old word for decay, decomposition. Αποχρησις — Apochrēsis (from αποχραομαι — apochraomai to use to the full, to use up), late and rare word (in Plutarch), here only in N.T. Either locative case here or instrumental. These material things all perish in the use of them.

Which things (ατινα — hatina). “Which very things,” these ascetic regulations.

Have indeed a show of wisdom (εστιν λογον μεν εχοντα σοπιας — estin logon men echonta sophias). Periphrastic present indicative with εστιν — estin in the singular, but present indicative εχοντα — echonta in the plural (ατινα — hatina). Λογον σοπιας — Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν — Men (in deed) has no corresponding δε — de

In will-worship (εν ετελοτρησκιαι — en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια — ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18).

And humility (και ταπεινοπροσυνηι — kai tapeinophrosunēi). Clearly here the bad sense, “in mock humility.”

And severity to the body (και απειδιαι σωματος — kai apheidiāi sōmatos). Old word (Plato) from απειδης — apheidēs unsparing (α — a privative, πειδομαι — pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body.

Not of any value (ουκ εν τιμηι τινι — ouk en timēi tini). Τιμη — Timē usually means honour or price.

Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.